There was the king is literally “behold, the king” (King James Version). The Hebrew focusing particle here reflects the surprise of Athaliah at seeing someone else in the position that she thought she should occupy. The king refers to “the new king” (Good News Translation) and may be translated in some languages as “Joash, who had just been crowned king.”
Standing by the pillar: Instead of the pillar, King James Version has “a pillar.” But the text contains the definite article, and the reference seems to be to a particular pillar that was probably near the entrance to the house of the LORD (see 2 Chr 23.13; Ezek 46.2). In 1 Kgs 7.15-22 the main pillars of the Temple portico are given the names of Jachin and Boaz, and they are described in great detail. Later on King Josiah similarly “stood by the pillar” in a kind of rededication ceremony (2 Kgs 23.3). Good News Translation provides a helpful model here with “standing by the column at the entrance of the Temple.” Some interpreters think the pillar was perhaps a kind of podium supported by a pillar. This is the basis for the rendering “stood on the podium” (Traduction œcuménique de la Bible, Nouvelle Bible Segond, La Bible du Semeur; similarly New English Bible).
According to the custom: The Hebrew word translated custom has a wide variety of meanings but is often translated “judgment.” In this context, however, it clearly refers to a practice that must have become well known in Judah. A part of the ceremony of becoming king must have included a period of time during which the new king stood beside the pillar at the entrance of the Temple and received the acclamation of his people. Athaliah was apparently well aware of this conventional behavior and knew what it meant. The idea of custom is found fairly often in Luke’s writings in the New Testament (Luke 1.9; 2.27, 42; Acts 15.1). It may be that translators can find help in translating this idea by consulting the New Testament. Compare also 1 Kgs 18.28.
The captains and the trumpeters beside the king: Two ancient versions have “singers” in place of captains and this variant reading is followed by Contemporary English Version. The Septuagint, for example, says “the songs and the [sound of] trumpets [went up] toward the king.” The difference in spelling of the Hebrew words for captains and “singers” is very slight. Revised English Bible seems to translate the same text as Contemporary English Version with a reference to “outbursts of song.” But most versions retain the meaning found in Revised Standard Version and Good News Translation. In some languages this term will be rendered “leaders of the soldiers” or “military commanders.”
The trumpeters may be rendered “the people playing/blowing the trumpets.” The trumpets blown here were long, straight instruments made from hammered metal, either silver or bronze. They were used in time of war to sound the alarm, but they were also used to produce music in times of celebration. This instrument had a limited range of notes and was more like a modern-day bugle than a trumpet, which has valves to push with the fingers.
All the people of the land: Interpreters are divided over whether these words in Hebrew are a technical expression or are to be taken literally. According to some commentators, this expression “refers to a distinct social group in the kingdom of Judah” (American Bible, page 129). One Jewish scholar states that “It refers to an informal coalition of powerbrokers from important clans in Judah concerned with preserving the Davidic dynasty on the throne in Jerusalem” (Zevit in k The Jewish Study Biblek*, page 748). As a group, they apparently held a certain authority in matters related to royal appointments, and indeed they were involved in the crowning of Azariah (2 Kgs 14.21) and Josiah (2 Kgs 21.24). In the book of Jeremiah they are listed along with groups like the kings of Judah and its princes and its priests (Jer 1.18; 34.19; 44.21). Probably a note will be required to explain the fact that this expression often refers to a particular group and not to people in general. The same words are repeated in verses 18-20.
Rent her clothes: For this gesture of great despair, see the comments at 1 Kgs 21.27 and 2 Kgs 2.12. Some languages may have to include the meaning of the gesture in translation by saying “[purposely] tore her clothes to show her sorrow.”
Treason! Treason!: This cry of Queen Athaliah uses the same Hebrew root word that is translated “conspiracy” in the stories of Absalom (2 Sam 15.12) and of Zimri (1 Kgs 16.20). Athaliah considered herself the rightful ruler of Judah and felt that her authority had been illegally taken from her and given to another person. Some will be able to reflect the form of the original text by translating with a noun meaning “plot,” “maneuver” or “intrigue” repeated twice. But others may require a verb phrase like “They have taken my power!” or “They have dethroned me!” Contemporary English Version may be an even better model for some languages, using direct address to the people present: “You betrayed me, you traitors!”
Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 2. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .